Thank you a lot sir

In a more simpler answer, I would suggest that durkheim's analysis of religion shows how the regulation of social behavior does not need an external authority to impose itself upon the people. But rather social order can be achieved through collective solidarity and collective action.

Excellent video. Thank you for introducing me to durkheim's concept of a collective consciousness. I think I see that framework mapping on to my life now, where it does seem that certain belief systems do build plurality or solidarity like religion although maybe religion less so today. As for the discussion question, where my mind is at as I'm thinking about their time as calling into question the ability of people in society to have agency to decide for themselves to enter into the social contract. Hobbes based on your description of the social contract as being something we voluntarily enter into, seems to be undone by durkheim who for me suggests that there are structures that supersede individual agents, structure is that move beyond individual wills, structures that we are interpolated by and influenced by and ways that we cannot simply sidestep. So I would suggest that durkheim's analysis of religion calls into question the individual agency which I think Hobbes' social contracts theory relies upon, and so far as I'm imagining a social contract to be something that you voluntarily enter into.

Thank you for this brief account of why the social contract is posited as such by hobbes. It makes total sense as a retrospective that people and let's say Western democracy is forfeit some of their fundamental freedoms in the name of staving off the barbarism which Hobbes sees as existing prior to the formation of society. I'll be curious to think through what durkheim has to say about this. I have to think that when we approach more modern contemporary times there will be questions of social control very explicitly broached. And even thinking back to what I know about marks, it may not be the case that the formation of society makes us free from barbarism in the way that maybe Hobbes considered it to be the case. At this point and my thinking, I question the limits of freedom even in society itself if that makes sense and I'm curious about the ways that we become less free through the regulation of our behavior.

I think Hobbes has a compelling argument. It seems the case that if all laws regulating behavior were abolished, that something similar to The Purge might happen where nothing is now prohibited, which would put our own livelihoods at stake. And thinking of the question you posed, how is it the case that we can move from precivility to civility let's say, I would suggest that there requires a formation of government, with laws, with police, with a criminal justice infrastructure, to both regulate and police bodies and behavior. Formulating it through the lens of what Hobbes are argues about human nature seems like a helpful frame and justifying our current political judicial systems of governance. On the other hand, I wonder about the limits of government and our alienation from nature in our current moment. What if anything might be lost from adherence to our systems of civilization, are they always good for us, can they ever go too far, how might they be revised or rewritten, and what are the stakes of regulating behavior in the name of fending off on bridled human violence?

Thank you for the brief account of from when the study of society emerged. I would put pressure on the eurocentricity of the narrative that's presented. It seems to suggest that all culture prior to the enlightenment was so primitive and so caught up in what you refer to as superstitious belief so as to be incapable of even contemplating their lot in the world. I'm not sure if this just is a standard sociological interpretation of historical events, but the historiography itself seems a bit problematic when we think about the ways by which science and technology are implicated in colonial legacies and power differentials basically.

Thank you, this was incredibly helpful, you explained it in really simple terms so i could get my head round it.

Thanks a lot for recording such an informative and beneficial video😇

Ty helpful video sir

amazing explantion which provides meaningful insight into the concept.👍

Super helpful!!! Ty 👏🏽

thanks for this explanation.

Friends materialism is real.

Jesus is lord of lords

Excellent

Thank you so much!

Hello fellow Uni students

Bangladesh

Your teaching method is unique

so helpful! thank you!

en vrai pas ouf écoute la critique mon reuf

Wow this is fascinating. I am a Canadian living in Ottawa and I just took magic mushrooms. I was just thinking a lot about the structure that exists with the government and rulemaking, and how it affects society in Ottawa. It’s kind of jammed up and fucked up a lot of shit for people living here. A lot of things about it are messed up and a lot of people don’t really talk about it. Ottawa is the capital of Canada and is the capital for government in Canada as well. It’s just super weird to me. 😂 (anecdotal)

thank u

I am from 🇮🇳💘

thanks for the video

Sir can u explain the difference between social structure and social stratification

good job

Thanks 👍

To escape the state of nature, Hobbes proposes that it would be rational to establish a government.

will you be covering socialist guerilla movements in the future?

May i be allowed to enchance your video by adding dutch subtitles?

thank you .

got a presentation due in like 10 hours on this and not gonna lie this was pretty helpful to actually understand it

What does inpordent mean?

awesome explanation

Alienation isn't really part of historical materialism. It still relies upon a static notion of human nature. in 1843-44 Marx thought capitalism was contrary to the essence of human nature. After 1845, and really taking off after 1848, Marx abandon's species being and human nature for good, and instead lands on the (accurate) understanding that human nature is neutral. He also shows how the features, characteristics and development of capitalism achieve the dame 4 features that Marx identifies in "alienation" (alienation from own labor, from each other, from fruits of labor, from participation in decision making) is accomplished via commodity fetishism and reification. Instead of abstract nature, Marx is now deeply historicist. He identities the internal relations in process that produce a distorted form of humanity one where appearances and reality are at odds and shows the possibility of breaking free from these forces.

the explanation was very easy to understand, thank you!

thank you so much

Thank you !! What is the book's title?

Helping me sir......can u please give me u r insta or whatsapp i have some doubts ....pleaseee sirrr

0:27 vow.fyi

conservatism is harmful to living things it needs to be abolished

Wonderful explanation.

Where you took this material?

Very good sir...soo helpful

Interesting yet comprehensible way of putting it, thank you so much! this is has helped me a lot. do you recommend any useful sources to back your evidence at all? :)

Just made my life simple, ty, do explain all others(mammoth task😉)

This is so EDUCATIVE !

Hello sir

Thank you very much for your clear explanation!